Tertullian, a third-century theologian, once described women as “the devil’s gateway.” Others have used the Bible to portray women as less important than men. As a result, many people feel that the Bible discriminates against women.
Elizabeth Cady Stanton, a 19th-century pioneer for women’s rights in the United States, felt that “the Bible and the Church have been the greatest stumbling blocks in the way of women’s emancipation.” Of the first five books of the Bible, Stanton once said: “I know of no other books that so fully teach the subjection and degradation of woman.”
While some today might hold such extreme viewpoints, many still feel that some parts of the Bible support discrimination against women. Is such a conclusion justified?
How Women Are Viewed in the Hebrew Scriptures
“Your desire shall be for your husband, and he shall rule over you.” (Genesis 3:16) Critics point to this as a judgment of Eve by God and as divine approval of woman’s subjection by man. However, rather than a declaration of God’s purpose, this is an accurate statement of the sad consequences of sin and rejection of God’s sovereignty. Abuse of women is the direct result of mankind’s fallen nature, not God’s will. Wives in many cultures have indeed been dominated by their husbands, often in very harsh ways. But this was not God’s purpose.
Both Adam and Eve were made in God’s image. Moreover, they received the same mandate from God to become fruitful, fill the earth, and subdue it. They were to work together as a team. (Genesis 1:27, 28) Clearly, at that point neither was cruelly dominating the other. Genesis 1:31 says: “And God saw everything that he had made, and behold, it was very good.”
In some cases, Bible accounts do not indicate God’s view on a matter. They may just be historical narratives. The account of Lot offering his daughters to the Sodomites is related without moral commentary or judgment by God. (Genesis 19:6-8)
Why Did Lot Offer His Daughters to an Angry Mob?
In Genesis chapter 19, we find the account of what happened when God sent two materialized angels to Sodom. Lot insisted that the visitors stay in his home. That night, however, a mob of men from the city surrounded the house and demanded that the visitors be brought out to them for immoral purposes. Lot tried to reason with the mob, but to no avail. Seeking to protect his guests, Lot said: “Please, my brothers, do not act wickedly. Now behold, I have two daughters who have not known a man; please let me bring them out to you and do to them as is good in your eyes; only do nothing to these men, inasmuch as they have come under the shadow of my roof.” The mob would not listen and almost broke down the door. Finally, the angelic visitors struck that frenzied crowd with blindness. (Genesis 19:1-11) Understandably, this account has raised questions in the mind of some. They wonder: ‘How could Lot seek to protect his guests by offering his daughters to a lustful mob? Did he not act improperly, even cowardly?’ In view of this account, why would God inspire Peter to call Lot a “righteous man”? Did Lot act with God’s approval? (2 Peter 2:7, 8) Let us reason on this matter so that we do not draw the wrong conclusion. To begin with, it should be noted that rather than condoning or condemning Lot’s actions, the Bible simply reports what took place. The Bible also does not tell us what Lot was thinking or what motivated him to act as he did. When he comes back in the “resurrection of . . . the righteous,” perhaps he will reveal the details. (Acts 24:15)
Lot was hardly a coward. He was placed in a difficult situation. By saying that the visitors had “come under the shadow” of his roof, Lot indicated that he felt compelled to provide protection and refuge for them. But this would not be easy. Jewish historian Josephus reports that the Sodomites were “unjust towards men, and impious towards God . . . They hated strangers, and abused themselves with Sodomitical practices.” Yet, Lot did not shrink back from the hateful mob. On the contrary, he went out and reasoned with those angry men. He even “shut the door behind him.” (Genesis 19:6)
Still, some may ask, ‘Why would Lot offer his daughters to the mob?’ Instead of assuming that his motives were bad, why not consider some possibilities? First of all, Lot may well have acted in faith. How so? No doubt Lot was aware of how Jehovah had protected Sarah, the wife of Abraham, Lot’s uncle. Recall that because Sarah was very beautiful, Abraham had asked her to identify him as her brother, lest others kill him in order to take her. Subsequently, Sarah was taken to the household of Pharaoh. Jehovah, however, intervened, preventing Pharaoh from violating Sarah. (Genesis 12:11-20) It is possible that Lot had faith that his daughters could be similarly protected. Significantly, Jehovah through his angels did intervene, and the young women were kept safe.
Consider another possibility. Lot may also have been trying to shock or confuse the men. He may have believed that his daughters would not be desired by the crowd because of the homosexual lust of the Sodomites. (Jude 7) In addition, the young women were engaged to men of the city, so relatives, friends, or business associates of his prospective sons-in-law might well have been in the crowd. (Genesis 19:14) Lot may have hoped that by reason of such ties, some men in that mob would speak up in defense of his daughters. A mob thus divided would not be nearly so dangerous. Whatever Lot’s reasoning and motives, we can be sure of this: Since Jehovah always does what is right, he must have had good reason to view Lot as a “righteous man.” And judging from the actions of the crazed mob of Sodomites, can there be any doubt that Jehovah was fully justified in executing judgment upon the inhabitants of that wicked city? (Genesis 19:23-25)
The fact is, God hates all forms of exploitation and abuse. (Exodus 22:22; Deuteronomy 27:19; Isaiah 10:1, 2) The Mosaic Law condemned rape and prostitution. (Leviticus 19:29; Deuteronomy 22:23-29) Adultery was prohibited, and the penalty was death for both parties. (Leviticus 20:10) Rather than discriminate against women, the Law elevated and protected them from the rampant exploitation common in the surrounding nations. A capable Jewish wife was a highly respected and esteemed individual. (Proverbs 31:10, 28-30) The Israelites’ failure to follow God’s laws on showing respect for women was their fault, not God’s will. (Deuteronomy 32:5) Ultimately, God judged and punished the nation as a whole for their flagrant disobedience.
Is Subjection Discrimination?
Any society can function well only when there is order. This requires the administration of authority. The alternative is chaos. “God is not a God of confusion but of peace.” (1 Corinthians 14:33)
The apostle Paul describes the family headship arrangement: “The head of every man is the Christ; in turn, the head of a woman is the man; in turn, the head of the Christ is God.” (1 Corinthians 11:3) Every individual except God submits to a higher authority. Does the fact that Jesus has a head mean that he is being discriminated against? Of course not! The fact that men scripturally have been assigned to take the lead in the church and the family does not mean that women are being discriminated against. To prosper, both the family and the church need women and men to play their respective roles with love and respect. (Ephesians 5:21-25, 28, 29, 33)
Jesus consistently treated women with respect. He refused to follow the discriminatory traditions and regulations taught by the Pharisees. He talked to non-Jewish women. (Matthew 15:22-28; John 4:7-9) He taught women. (Luke 10:38-42) He protected women from being abandoned. (Mark 10:11, 12) Perhaps the most revolutionary step for his time was that Jesus accepted women into his inner circle of friends. (Luke 8:1-3) As the perfect embodiment of all of God’s qualities, Jesus showed that individuals of both sexes have equal value in God’s eyes. In fact, among the early Christians, both men and women received the gift of the Holy Spirit. (Acts 2:1-4, 17, 18)
Are Women Excluded from Christian Service?
In the early Christian church, women were given responsibilities that allowed them to use their abilities and contribute significantly. The apostle Paul mentions several women who were notable for their service. Phoebe is described as a minister of the church in Cenchreae and a helper of many, including Paul himself. (Romans 16:1, 2) Priscilla, along with her husband Aquila, is noted for her work in teaching and her bravery in risking her life for Paul. (Romans 16:3, 4) Other women mentioned by Paul include Mary, Tryphaena, Tryphosa, and Persis, who were commended for their hard work in the Lord. (Romans 16:6, 12) Clearly, women played an important role in the early Christian church.
While it is true that women did not serve as elders or overseers, their contributions were highly valued. They were encouraged to teach and counsel other women and children, which was an essential part of the congregation’s work. (Titus 2:3-5; 2 Timothy 1:5; 3:14, 15) The apostle Paul’s instructions regarding women being silent in the congregation were related to maintaining order during meetings and not an indication of their overall value or capabilities. (1 Corinthians 14:34, 35; 1 Timothy 2:11, 12) Women were integral to the spiritual well-being and growth of the early Christian community.
The Example of Jesus and Women
Jesus’ interactions with women were groundbreaking for his time. He engaged in theological discussions with women, something that was highly unusual in Jewish society. For example, his conversation with the Samaritan woman at the well led to many Samaritans believing in him. (John 4:7-26, 39-42) Jesus also showed compassion and sensitivity towards women who were suffering. He healed a woman who had been afflicted for twelve years and addressed her tenderly as “daughter.” (Luke 8:43-48) Jesus’ respect for women and his willingness to include them in his ministry set a precedent for his followers.
Moreover, women were the first to witness and report Jesus’ resurrection. Mary Magdalene and the other women who went to Jesus’ tomb were given the honor of being the first to see the resurrected Christ and to announce this momentous event to the disciples. (Matthew 28:1-10; John 20:11-18) This demonstrates the high regard Jesus had for women and their role in his ministry.
The Role of Women in the Church Today
Today, women continue to play a vital role in Christian congregations. They are involved in teaching, counseling, and various forms of service. Women are often at the forefront of missionary work, helping to spread the Christian message around the world. Their contributions are essential to the growth and health of the congregation.
Women’s roles in the congregation are not a sign of discrimination but rather a reflection of the different but complementary roles assigned to men and women. The Bible teaches that both men and women are created in God’s image and are of equal value in his eyes. (Genesis 1:27; Galatians 3:28) The different roles in the congregation are meant to promote order and harmony, not to diminish the value of women.
The Bible does not discriminate against women. While it describes the subjection of women as a consequence of sin, it does not promote their abuse or exploitation. On the contrary, the Bible elevates women and protects them from harm. The roles assigned to men and women in the family and the congregation are not indications of discrimination but of God’s orderly arrangement. Jesus’ example and the actions of the early Christian congregation show that women are highly valued and have an important role to play in God’s purpose.
The Bible teaches that men and women are equal in God’s eyes and have complementary roles that contribute to the harmony and functioning of the family and the congregation. Far from discriminating against women, the Bible upholds their dignity and value, providing principles that protect and honor them.
What About Romans 16:7?
Romans 16:7 Updated American Standard Version (UASV)
7 Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are well known among the apostles, who also were in Christ before me.
(Juʹni·as)
Junias received a special greeting from Paul at the end of his letter to the Romans. (16:7) Andronicus and Junias were his “kinsmen.” While the Greek word used here (συγγενής) can mean “a man from one’s own country,” “fellow countryman,” the primary meaning is blood relative, including the extended family,” of the same generation. The two were Paul’s “fellow prisoners,” meaning that they had been in prison with him somewhere. Paul calls them both “well known among the apostles,” perhaps remembering their fine reputation with the apostles. Note that it does not call Andronicus and Junias apostles but only says that they were well known among the apostles. The Greek term (episēmos) rendered well known is a plural masculine adjective. Therefore, it could rightly be rendered, “men who are well known among the apostles.” - James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).
What About the Argument That Paul Wrote Those Things Because He Lived In a Patriarchal Society or Culture that Influenced Him?
No, it does not follow. First, what if the Bible was written today? We could make the same counter-argument, saying Paul wrote this or that because of the liberal-progressive culture. Second, Paul himself clearly states or does that “All Scripture is inspired by God” (2 Tim. 3:16) and that “men spoke from God as they were carried along by the Holy Spirit.” (2 Pet. 1:21) Yes, God allowed the authors to use their writing style but what they wrote was God’s thoughts, and clearly, God is not influenced by any human society or culture.
What about Deborah of Ancient Israel?
In the Old Testament, Deborah was a prophetess* in Israel. Deborah, the wife of Lappidoth, encouraged Judge Barak in the work he was assigned by God. So, Deborah encourages Judge Barak like a wife would encourage her pastor husband of the church, offering moral support. Deborah had yet another responsibility as well. She was also apparently settling conflicts by giving God’s answer to problems that had come up. – Judges 4:4-5.
Again, Deborah was a prophetess in Israel. There was never a female ruler or judge in ancient Israel. Deborah was a proclaimer of God’s Word. Her being an Old Testament prophetess is not the same as being a New Testament pastor (elder). She never taught the Word of God. The prophets were not the teachers who taught the Israelite people. They were given the responsibility of sharing God’s Word. They were a spokesperson for God. It was the responsibility of the priests and Levites to teach God’s law to the nation of Israel. (Lev. 10:11; 14:57; 2Ch 15:3; 35:3) Yes, Judges 4:4 tells us that “Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time.” In the Old Testament, there was no hesitation in Israel to involve women as prophets. Women identified as prophets in ancient Israel were Miriam (Ex. 15:20), Deborah (Judg. 4:4), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), and the unnamed wife of Isaiah (Isa. 8:3). We could rightly add Hannah as well (1 Sam. 2:1–10) See also Anna in Luke 2:36. Lastly, Deborah was used to offer moral support for Barak, who was shirking his responsibilities.
* Other prophetesses included Miriam, Huldah, and the wife of Isaiah.—Exodus 15:20; 2 Kings 22:14; Isaiah 8:3.
What About the Women Who Claim That They Are Called to Pastor a Church? The Women Say, ‘It Is Our Calling? Who Are You to Reject a Person Called by God?’
1 Corinthians 7:12 Updated American Standard Version (UASV)12 But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her.
Notice that Paul is saying, I am inspired by God, so I can say this and the Lord (Jesus), did not touch on this, but I am. Let us take a look at the context and historical setting.
1 Timothy 2:12 Updated American Standard Version (UASV)12 But I do not permit a woman to teach or to exercise authority over a man, but to be in silence.
Here again, we notice in 1 Timothy 2:12 that Paul is exercising the authority that he has been given, and his word is, in essence, God’s Word. So, the Bible says that you cannot pastor a church at any level, including deacons. The other thing to consider is what if a homosexual man says he has the gift to pastor a church, or a man with many wives says he has the gift to pastor a church. The Bible says homosexuality is a gross (very serious), unseemly, shameful sin and that the homosexual “will not inherit the kingdom of God.” (Rom. 1:26-28; 1 Cor. 6:9) Not every emotion that moves one to think they are gifted to do something gets to carry that out. Just because you feel like you have the gift to do something, that does not give you the right to overrule or set aside the Word of God. God said, ‘the office of the elder must be the husband of one wife ‘ (1 Tim. 3:2), which means the office is held out to men alone. The Bible is very clear that women are not to teach or exercise authority over men. There is absolutely no justification or any feeling of a calling for a woman to hold the office of pastor/teacher or to exercise that authority. No one’s feelings of being called can conflict with the plain language of the Bible. If one is wrong, it will be the one who has the feeling of being called and all who participate in that sin.
As has been stated already, women can be ministers or teachers in other capacities. They can evangelize and teach unbelievers, unbaptized boys and girls regardless of baptism, and women in church Bible studies. They can serve as missionaries.
1 Corinthians 14:34 Updated American Standard Version (UASV)34 let the women keep silent in the congregations, for it is not permitted for them to speak, but let them be in subjection, as the Law also says.
What Did the Apostle Paul Mean Women to Keep Silent in the Congregations? Are The Women Not to Speak at All?
“Let the women keep silent in the congregations,” wrote the apostle Paul. (1 Corinthians 14:34) What did Paul mean? He was not saying that they could not even speak at all or that they could not teach in any capacity, which would require speaking. No. In fact, he said that “they are to teach what is good” in certain capacities. (2 Timothy 1:5; Titus 2:3-5) Here, in the letter to the Corinthians, Paul told not only women but also persons who had the gift of tongues and prophecy to “keep silent” when there was another believer who was speaking. (1 Corinthians 14:26-30, 33) It is possible that some of the Christian women may have been so thrilled because of their newfound faith that they spoke up with questions, interrupting the brother who was speaking, which actually was the custom in the first century throughout the Roman Empire. But Paul was moved by the Holy Spirit to avoid disorder. Paul urged them, “If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.”—1 Corinthians 14:35.
About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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